Tag Archives: defaming

JAKARTA, Indonesia, January 10 (CDN) — Government officials in West Java Province blocked one church from worshipping, and Islamic groups pressured authorities to seize the property of another during the Christmas season.

The Bogor Regency Administrative Leadership Council tried unsuccessfully to forbid the Gereja Kristen Indonesia (Indonesian Christian Church, or GKI) in Bogor’s Taman Yasmin area from holding a Dec. 25 Christmas service, but authorities did block it from its regular Sunday service on De.26. In Rancaekek, Bandung, Islamic demonstrators on Dec. 19 got police to remove items from a Huria Kristan Batak Protestan (HKBP) church building that had already been sealed.

In Bogor, GKI Yasmin spokesperson Bona Sigalingging said police telephoned church leaders to forbid Christmas services that were to begin at 7 p.m. on Dec. 25.

“At that time the leaders rejected the police order,” Sigalingging told Compass.

Church leaders went to a strip of land in front of the GKI Yasmin building, which the Bogor city government has sealed, to set up a rented tent for the Christmas service. Local police arrived and ordered that the service be cancelled, but again church leaders refused, Sigalingging said.

They continued setting up the tent and arranging benches, and at about 5:30 p.m., 10 women wearing Muslim head coverings (hijabs) arrived to demonstrate against the Christmas service. Male demonstrators in Muslim clothing joined the demonstration at 7 p.m., and protestors from the Islamic People’s Forum (FUI) pressured police to stop the service.

At 8 p.m., the Christmas prayer and reflection service began, with demonstrators screaming, “Allahu akbar [God is greater]!” and “Break it up!” They also yelled, “Arrest the provocateurs,” Sigalinging said.

Though upset, the congregation continued to worship, he said. As they sang “Silent Night” and lit candles, the demonstrators shouted all the louder, moving toward the worshippers. They came within three meters of the worshippers before police were finally able to restrain them.

The congregation continued in solemn prayer and song, with the mob yelling until the service finished at 9 p.m.

Church leaders were meeting at 12:45 a.m. to plan the next morning’s 8 a.m. worship service when a member of the legal team received a phone call asking them to meet with members of the army and intelligence services, as well as with Bogor city and West Java police. At the meeting, a soldier speaking for the Bogor municipality requested that the GKI cancel Sunday morning worship scheduled for Dec. 26, Sigalingging said.

“The soldier also spoke about the growing issue of defamation of religion [Islam defaming Christianity], and how this would be very embarrassing if the issue spread,” Sigalingging said. “Because of this, he asked the church to cancel services.”

Church leaders rejected the request, saying that the way to resolve religious defamation problems was to enforce the law and stand firm against intolerance and intimidation, Sigalingging said.

“They could also obey the decision of the State Administrative Court, which had found that the church had a legal building permit and had the right to worship even by the roadside,” said Sigalingging.

The roadside services marked a retreat from the church legal position, he said, as the administrative court had ruled that the church could worship in its building.

“Although the City of Bogor had requested a rehearing, this is no reason to delay the execution of the decision according to law 14/1985,” he said.

Sigalingging said that the decision of the administrative court had the force of law, and that the GKI Yasmin congregation should have been allowed to worship in its building. The court had found that the building permit was legally obtained and that the Bogor municipal government could not revoke the permit. The court had ordered Bogor to rescind the revocation order.

The meeting finished at 1:30 a.m., with the church firmly committed to holding Sunday worship on Dec. 26. Bogor officials responded by sending police to the worship site on Abdullah bin Nuh Street in Yasmin Park; from early morning on, the road was barricaded at both ends.

As a show of force, water canon trucks appeared.

“The police excused their action by saying that it was designed to stop troublemakers who might try to use religion as a mask,” Sigalingging said. “These kinds of people had been there since morning. However, such excuses were not accepted by the congregation. The congregation could not get close to their church, and they were even asked about their permission to worship.”

As a result, the congregation was not able to worship; they did pray in the middle of the street, he said.

In a press conference at the Wahid Institute protesting the discrimination, GKI Yasmin leaders along with representatives of the Indonesian Fellowship of Churches said that they were concerned.

“Discrimination is becoming systemic and spreading, yet it is ignored by the nation in many places,” Sigalingging said in a statement he read that was also signed by Pastor Ujang Tanusaputra and Pastor Esakatri Parahita.

An interfaith group that has been assisting the GKI church issued a three-point appeal: cease all slander and obstructions to finishing construction of the GKI church building, which was legally underway, and allow the congregation to worship in it; the state must be firmer in dealing with intolerant groups that terrorize those of a different faith; and strengthen the constitution, Pancasila (the state philosophy that includes belief in one God without specifying any particular religion) and the practice of unity in diversity (Bhineka Tunggal Ika).

The executive secretary for research and communication for the Fellowship of Churches in Indonesia, the Rev. Henry Lokra, said at the press conference that contrary to the claims of protestors, no illegal worship exists in the nation.

“Because of this, when the government apparatus is passive, it is violating the constitution,” Lokra said. “In the case of GKI Yasmin, passivity has led to the blocking of those who wish to worship rather than blocking those who demonstrate. This is a basic human rights violation.”

Organizations such as the Islamic Defenders Front (FPI), the FUI and the Islamic Reform Movement (Garis) “have absolutely no constitutional right to forbid the building of a place of worship, because the forbidding of permission for a place of worship is the right of the government,” he said.

Chairul Anam of the Human Rights Working Group commented that the incident was a violation of the constitution and the law by the Bogor municipal government, which sealed the church even though the GKI had won decisions in the case all the way to the Supreme Court.

An appeal in any legal system does not nullify a previous decision, said Anam. “Because of this [principle], the Supreme Court decision regarding GKI Yasmin cannot be revoked,” he said.

The central government should sanction or otherwise take strong actions against those in the Bogor city government who disobeyed the law and the constitution by sealing the church building, he said.

Another problem, Anam said, was the extreme measures police took, using mobile barricades and water cannons to control 50 demonstrators.

“What the police did was actually terrorizing the congregation,” he said, adding that the measures prevented GKI members from getting to their church site. “The police were supposed to neutralize the 50 demonstrators that were propagandizing, instead of blockading the congregation from worship.”

The state has given in to a small gang of Muslim thugs, “and this small gang of Muslims does not represent the Indonesian Islamic community,” he said, adding that the Bogor city government should quickly remove the seal. “The police must act decisively and not make those who disobey the law heroes.”

The head of the Legal Advocacy and Human Rights Association of Indonesia, Hendrik Sirait, said that politics played a role in the GKI Yamin church’s problems. A Bogor police official, Sirait said, indicated that obstacles to the church’s worship resulted from a pact between the Bogor government and a political party.

“The police have become intimidators rather than peace officers,” he said.

Church Property Seized

In Rancaekek, Bandung, Islamic protestors occupying the front part of the Huria Kristan Batak Protestan HKBP church premises on Dec. 19 clamored for police to remove property from the building; eventually authorities removed the pews and other items.

The local government had already sealed the building, but demonstrators from the hard-line Muslim Intellectuals Gathering Forum of Rancaekek arrived at 4 a.m. on Dec. 19 calling for its belongings to be removed, sources said.

The Rev. Badia Hutagalung said he was sleeping in the rented house adjacent to the place of worship when he saw 15 demonstrators locking the property fence and calling for him to wake up and leave the premises.

“Why do you live in a place that has been sealed?” asked one in the crowd when Hutagalung came out. He explained to the protestor that the district head had unsealed his home when he realized it had nothing to do with the church worship.

At 7 a.m., when the mob forced the pastor to leave the house, he climbed over the 1.5-meter fence – the crowd had glued shut the lock – and called one of the elders, Jawadi Hutapea. He arrived, and Hutagalung also called police and the district head to ask them to come immediately. Three policemen arrived but only watched the mob from a distance, he said.

When Compass arrived at 8:30 a.m., nearly 100 protestors were occupying property in front of the fence and shouting for the local government remove all property inside.

The district head of Rancaekek, Meman Nurjana, arrived at 9 a.m. but was unable to calm the protestors. The district head, police chief, representatives from the Police Civil Service (Satpol PP) and the Muslim Intellectuals Gathering Forum held a discussion in the middle of the crowd. Authorities promised to remove the items later, but the crowd demanded it be done immediately.

Local officials ultimately brought three cars to take property out of the place of worship, and at 10:30 a.m. the pews along with other items were seized.

The chairman of the Bandung Muslim Intellectuals Gathering Forum, Abu Sofyan, told reporters that the HKBP Rancaekek church should have been closed since 2006. A lawyer for the HKBP Rancaekek church, Usman Poncho Silitonga, said he did not understand why demonstrations were continuing after the church and others had been sealed.

“There’s no rule that allows the removal of property from the the HKBP church,” he said.

The sealing by the local government was illegal, a church representative said, because it was not given public notice.

Unresolved charge of ‘defaming religion’ leaves him in perpetual limbo.

CAIRO, Egypt, December 16 (CDN) — An Egyptian who left Islam to become a Christian and consequently lost his wife, children and business is waiting to see if the government will now take away his freedom for “defaming” Islam.

Ashraf Thabet, 45, is charged with defaming a revealed religion, Article 98f of the Egyptian Penal Code. The charges stem from Thabet’s six-year search for spiritual meaning that eventually led him to become a Christian. During his search, he shared his doubts about Islam and told others what he was learning about Jesus Christ.

Local religious authorities, incensed at Thabet’s ideas, notified Egypt’s State Security Intelligence service (SSI), which arrested and charged him with defamation. If found guilty, Thabet would face up to five years in jail. But because prosecutors have made no move to try the case, Thabet lives in limbo and is subject to a regular barrage of death threats from people in his community in Port Said in northeast Egypt.

“I don’t know what is going to happen in the future,” Thabet said. “They’re making life hard for me. I can’t get back my computer. I can’t get back anything.”

Searching

Thabet said that before his search began he was a committed Muslim who did his best to observe its rules, including those for prayer and fasting.

“I wasn’t an extremist, but I was committed to praying and to reading the Quran,” Thabet said. “I went to the Hajj. I did the usual things. I followed the Quran for the most part.”

Despite his efforts, Thabet admitted that his understanding of God was based on fear and routine, nearly rote obedience.

“There was no spiritual relationship between myself and God,” he said. “In general I was always cautious about my relationship with God. I didn’t want to do anything wrong.”

Thabet started looking at Christian Web sites, but his real interest in Christianity began when he watched the film, “The Passion of the Christ” in 2004.

“When I watched ‘The Passion of the Christ,’ I was very touched by Jesus’ story, and I wanted to read more about Him,” Thabet said. “So I asked a friend how I could know more about Jesus, and he told me, ‘The Bible.’”

His friend, a Christian Copt, did not get him a Bible until a month later because, Thabet thinks, he was afraid of being accused of proselytizing. Thabet began reading the Bible, which had a powerful impact on him, especially the Sermon on the Mount.

“I felt inside myself that these were the words of God,” he said. “The Bible tells people to give and to give out freely, so these words couldn’t be the words of a human being or a [mere] person, because human beings are inherently selfish.”

Thabet was also struck by the lives that the early followers of Jesus led, especially their willingness to lose everything, including their lives, for Christ.

The final factor that led Thabet to become a Christian came from Islam’s “Ninety-Nine Names of Allah,” attributes of God according to the Quran and tradition. In the names, God is called a “healer” a “resurrecter” and “just.”

“I started to compare all these characteristics with the characteristics of Jesus, and I saw that Jesus had a lot of the characteristics that God had, not only the human characteristics, being just and being kind, but there were similarities in the supernatural characteristics, like that He raised people from the dead,” he said. “In the Quran only God could raise people from the dead. I noticed that Jesus could raise people from the dead, and that He could heal people. Once I started to notice
the similarities between God and Jesus, I started believing that Jesus is the Son of God.”

Thabet said he cared about others “going the right way,” so he started having conversations with Muslim friends.

At first, people respected Thabet or tolerated what was seen as an awkward curiosity. But after he told his friends they were “only Muslim by inheritance,” they started to turn against him. They asked him what he was going to be if he wasn’t going to be a Muslim.

“I told them I started to read about Christianity, and I was starting to believe in it, and that’s when they brought the elders to talk to me,” he said.

The meeting didn’t go well. The Islamic leaders were unable to answer his questions and ended up yelling at him. Then they reported him to the SSI.

Arrest

The SSI summoned Thabet and questioned him on his doubts about Islam.

Thabet said by the time he was done with the interrogation, the SSI officer looked almost sick and told him not to talk to anyone else in Port Said about religion.

“I don’t encourage you to talk about these things with people or to open up these types of discussions, because it will just provoke people and make them angry,” the officer told him, according to Thabet.

Two days later, Thabet said, the SSI ordered him to report for more questioning, this time with an officer who specialized in religious issues and countering missionaries. The officer wanted to know what made him start to doubt Islam. He asked specific questions about what Web sites he had been on and what books he had read, and whether he had been baptized.

Thabet said that at the time of his questioning, he was still struggling with his new beliefs. Part of him wanted something that would restore his faith in Islam, so he went to Internet chat rooms for religious discussion.

“A part of me wanted to feel that I was wrong, that there was an answer to my questions,” he said. “I was looking for someone who would say ‘No, no, this is how it is,’ and that I would regain my trust back or not have any more doubts. But none of the people I talked to could answer me. They didn’t say anything to any effect.”

Thabet said he was always respectful, but Muslims found his questions provocative and became increasingly angry.

Eventually police came for Thabet. On March 22 at 3 a.m., he said, 11 officers from the SSI cut the power to his home, kicked down his front door and assaulted him in front of his crying wife and children.

Thabet quickly pulled away from the fight, once he realized they were officers from the SSI. The men swarmed over Thabet’s home, seizing his computer and every book and CD he owned. They took him to jail.

Authorities interrogated Thabet non-stop for 12 hours, took a break and then interrogated him for seven more, he said.

Initially he was held for 15 days. Then authorities ordered he be held for another 15 days. Then they extended it again. Thabet said he spent the entire time in solitary confinement, and he wasn’t informed of the “defamation of religion” charge against him until the end of 132 days in jail. He said he was not tortured, however, and that his interrogators and jailers were largely civil.

There was more hardship waiting for him at home. Muslim leaders in his neighborhood convinced his wife to divorce him and take his 10-year-old daughter and 6-year-old son.

“They gave her the money to file for a divorce, a car and another person to marry,” Thabet said, adding that the Muslim leaders had offered him money too if he would stay in Islam. “In the beginning they tried to bribe me to come back to Islam, but I refused.”

Thabet has only had a few brief moments with his children since he was arrested, mainly when his soon-to-be ex-wife came to their home to gather a few belongings. If she goes through with the divorce, according to Egyptian law it is likely Thabet will lose all parental rights to his children, including any right to see them.

In Egypt and most other Muslim-majority countries, leaving Islam is considered ample grounds for termination of parental rights. Thabet said the religious leaders consider him “lost to Islam” and are trying to “save” his wife and children.

He filed a report with police about the Muslim leaders bribing his wife – and about another man who swindled money from him – but police ignored both reports, he said.

Kamal Fahmi of Set My People Free to Worship Me, a group headquartered in Cairo dedicated to raising awareness about the problems faced by Muslims who become Christians, said that under Islam, “Muslim converts don’t have the right to exist.”

Arrests like Thabet’s are common in Egypt.

“It is a tactic used to intimidate people and scare them from leaving Islam and taking alternative beliefs or moral codes,” Fahmi said.

In Islam as it is most often practiced in Egypt, merely expressing doubt about Islam is considered wrong, Fahmi said. Questioning any of its claims is considered blasphemy and is punishable by imprisonment under a variety of charges in Egypt; it is punishable by death in some other countries.

“Saying, ‘I don’t believe in Muhammad,’ is considered defaming Islam,” Fahmi said. “Saying, ‘I don’t believe in Islam as it is not true,’ can lead to death [murder], as you are considered an apostate,” Fahmi said. “Even rejecting the Islamic moral codes can lead to the same thing. Criticizing any of the sharia [Islamic law] is considered blasphemy.”

The Future

Thabet said he is uncertain what the future holds. He was released on Aug. 1 but, because he has the defamation of religion charge over his head – with no indication of when the case could go to court – he is unable to work and cannot even obtain a driver’s license.

His savings are almost depleted, forcing him to borrow money from a Muslim friend. He is concerned about re-arrest and receives death threats on a regular basis. He is too afraid to leave his apartment on most days.

“There are a lot of phone threats,” Thabet said. Noting he had been baptized three years ago, he said he has received phone threats in which someone tells him, “We are going to baptize you again with blood.”

On numerous occasions while talking in Internet chat rooms, he has been told, “Look outside the window, we know where you are,” Thabet said.

In recent days Muslims are angry at converts and at Christians in general, he said. “They’re very worked up about religious issues.”

He said he wants to leave Egypt but admits that, at his age, it would be very hard to start over. And if he stays in Egypt, he said, at least he will have a chance to see his children, however brief those encounters may be.

Since Thabet was released from jail on Aug. 1, authorities have seized his passport and summoned him four times for questioning. He said he thinks the SSI is trying to wear him down.

“Everyone is telling me that they [the government] want to make my life hard,” he said. “The problem here in Egypt is the religious intolerance that is found in government ministries. The intolerance has reached a point where they can’t think straight. Their intolerance makes them unaware of their own intolerance.”

First woman sentenced to die for speaking ill of Muhammad says she never got to defend herself.

SHEIKHUPURA, Pakistan, November 17 (CDN) — Ashiq Masih, with his stooped posture, frail body and dull yellow eyes, stands in a small compartment in the Sheikhupura District Jail with his three daughters – Sidra, Eesha and Eeshum. The girls are weeping silently.

On the other side of a metal grille is Asia Noreen, the birth mother of two of the girls and the first woman in Pakistan to receive the death sentence on charges of blaspheming Islam’s prophet. Eeshum, 12-years-old and mentally disabled, whines like a baby for her mother, asking her when she will be back.

“I will be back,” she says to her daughters, as they feel their mother’s fingers through the gaps in the grille. “Don’t you worry, now.” But tears run down her face, too.

Arrested on June 19, 2009, Asia (alternatively spelled Aaysa) Noreen was accused of blaspheming Muhammad and defaming Islam. A judge under pressure from area Islamists convicted her under Pakistan’s widely condemned blasphemy statutes on Nov. 8.

“I don’t know why – when I walked into court that day, I just knew,” she said, tears returning to her eyes and her voice shaking. “And when the judge announced my death sentence, I broke down crying and screaming. In the entire year that I have spent in this jail, I have not been asked even once for my statement in court. Not by the lawyers and not by the judge. After this, I have lost hope in any kind of justice being given to me.”

In an interview with Compass at the jail northwest of Lahore, Punjab Province, Noreen said the triggering incident resulted from a “planned conspiracy” to “teach her a lesson,” as villagers in Ittanwali, near Nankana Sahib about 75 kilometers (47 miles) from Lahore, resented her and her family because of a few mishaps.

“What my village people have accused me of is a complete lie,” she said. “I had previously had a row over a trivial issue of water running out of my house onto the street, and a man called Tufail verbally abused me. On June 14, when I was out picking falsas [a type of berry] with about 30 women, they again asked me to convert to Islam.”

Noreen said the women of the village frequently asked her to renounce Christianity while they worked in the fields, and that she refused each time.

“This time, too, I said that I saw no reason why I should leave my own religion,” she said. “They then asked me about Jesus Christ, and I told them to go and ask the local mullah and not to bother me with those questions.”

Meantime, one of the women asked her for water, she said. After she had fetched it, the others told the woman not to drink water brought by an “untouchable” and “dirty woman,” Noreen said.

“I asked them if Christians were not human …why the discrimination?” she said. “This annoyed them, and they started verbally abusing me. We were soon engaged in a heated argument.”

She said that five days later, a mob led by Qari (one who has memorized the Quran) Muhammad Saalim burst upon her after some of the women told him about the incident in the fields. The mob pressured her to admit that she had blasphemed.

“They have been saying that I confessed to my crime, but the fact is that I said I was sorry for any word that I may have said during the argument that may have hurt their feelings,” she said.

Police arrived as they were beating her and took Noreen into custody, where they registered a case under Section 295-C of the blasphemy laws against her based on the complaint of the imam.

“They [police] registered a false complaint, because the complainant [Saalim] was never present at the scene,” she said.

Noreen said she has been heart-broken and shattered since the conviction. Her husband immediately tried to console her.

“Everything will be just fine, you just have to stay steadfast in your faith,” Masih told her. “All of us are here beside you. Everyone is praying for you.”

His words seemed to give her some hope, but she turned and asked Compass a question that no one has been able to answer for her.

“How can an innocent person be accused, have a case in court after a false FIR [First Information Report], and then be given the death sentence, without even once taking into consideration what he or she has to say?”

A pastor from Sharing Life Ministry who has been ministering to Noreen during her confinement and was present at all hearings told Compass that the judge had retired to his chambers three times before announcing the verdict.

“He was visibly tense,” the pastor said. “The presence of a mob outside the courtroom was instrumental in the delivery of this harsh verdict.”

Sidra, about 15 years old and one of three children born to Masih from a previous marriage, indicated she was traumatized by the attack on her step-mother.

“I saw that mob burst upon my mother, slap her and beat her up,” she said, her eyes both sad and fearful. “I saw them push her hard against a wall and tear her clothes. They were abusing her. I went to free her from their grip, and I heard them say to my mother, ‘Admit that you said derogatory things about prophet Muhammad, and we will leave you alone.’ Why would my mother ever do anything like that?”

Noreen broke in, “Why was an FIR filed against me by Qari Saalim? Who is he? He doesn’t even know what I said or did.”

Noreen’s lawyers filed an appeal against the Nankana sessions court’s verdict in the Lahore High Court on Friday (Nov. 12), and the court is likely to take up the case soon.

Sidra said Muslim villagers have bullied her and others in the family. She said a man who has two children of his own beat Eesha.

Noreen said police have not harmed her, unusual for Pakistani suspects in blasphemy cases.

“I was never even mentally harassed by the police,” she said, adding that fellow inmates were also treating her well.

Sohail Johnson of the Sharing Life Ministry, which has been following the case from the onset, said authorities may have been aware that the sensitive nature of the case would instantly bring it into public light.

Noreen said she has not lost faith in Jesus.

“He will rescue me from this fake case and I will return home – please ask everyone to pray for me,” she said as two prison guards arrived in the barrack to escort her back to her cell.

In spite of international attention, there has been little response from the government of Pakistan or civil society. No local organization has planned demonstrations to protest the verdict, which could set a dangerous precedent.

Shahbaz Bhatti, federal minister for minorities and a Christian, has written to the Punjab Province government requesting protection for Noreen and her family, both inside and outside jail. During the visit to Sheikhupura, however, Compass observed no special security measures for her family.

District judge bows to pressure of local Muslims, handing down stunning sentence to Christian.

LAHORE, Pakistan, November 13 (CDN) — Attorneys for a Christian mother of five sentenced to death by hanging for allegedly speaking ill of Muhammad, the prophet of Islam, have filed an appeal of the verdict, they said.

Bowing to pressure from Muslim extremists in Pakistan, according to the Christian woman’s husband and rights groups, a district court judge handed down the stunning sentence to Asia Noreen on Monday (Nov. 8). Additional District and Sessions Judge Naveed Ahmed Chaudhary of Nankana Sahib district delivered the verdict under Pakistan’s controversial “blasphemy” statute, the kind of law that a resolution before the United Nations condemning “defamation of religions” would make legitimate internationally.

Noreen is the first woman to be sentenced to death under Pakistan’s widely condemned law against defaming Islam.

Noreen’s lawyer, Chaudhry Tahir Shahzad, said that among other allegations, she was accused of denying that Muhammad was a prophet.

“How can we expect a Christian to affirm a Muslim belief?” Shahzad said. He added that he and lawyer Manzoor Qadir had filed an appeal against the district sessions court’s verdict in the Lahore High Court.

Asia (alternately spelled Aasya) Noreen has been languishing in isolation in jail since June of last year after she argued with fellow field workers in Ittanwali village who were trying to pressure her into renouncing Christianity. Her husband, Ashiq Masih, told Compass that the argument began after the wife of an Ittanwali elder sent her to fetch water in Nankana Sahib district, about 75 kilometers (47 miles) from Lahore in Punjab Province.

The Muslim women told Noreen that it was sacrilegious to drink water collected by a non-Muslim, he said.

“My wife only said, ‘Are we not all humans?’ when the Muslim women rebuked her for her faith,” Masih, a field laborer, told Compass by telephone. “This led to an altercation.”

Centre for Legal Aid Assistance and Settlement (CLAAS) General Secretary Katherine Sapna told Compass that the women told Muslim cleric Muhammad Salim about the incident, and he filed a case with police on the same day, June 14, 2009.

“Several Muslim men working in the nearby fields reached the spot and forced their way into our house, where they tortured Asia and the children,” said Masih, who confirmed that his wife is 45 years old and that they have five children – four girls and a boy, the oldest daughter 20.

Police arrived and took his wife into custody, presumably for her own protection, he said.

“They saved Asia’s life, but then later a case was registered against her under Sections 295-B and C [blaspheming the Quran and Muhammad, respectively] at the Nankana police station on the complaint of Muhammad Salim, the local imam [prayer leader] of the village,” he said. “Asia has been convicted on false charges. We have never, ever insulted the prophet Muhammad or the Quran.”

Salim reportedly claimed that Noreen confessed to speaking derogatorily of Islam’s prophet and apologized. Under immense pressure from local Muslims, according to Masih, CLAAS and Sohail Johnson of Sharing Life Ministry, local judge Chaudhary ruled out the possibility that Noreen was falsely accused. In spite of repeated efforts by the Muslim women to pressure her into renouncing her faith, the judge also reportedly ruled “there were no mitigating circumstances.”

Chaudhary also fined her 100,000 rupees (US$1,150), according to CLAAS.

Ataul Saman of the National Commission for Justice and Peace (NCJP) said that lower court verdicts in blasphemy cases are usually overturned by higher courts. He said lower court proceedings take place under intense pressure, with local Muslims gathering outside and chanting slogans to pressure judges. Saman added that NCJP research showed that up to 80 percent of blasphemy charges are filed against people to settle personal scores.

Rights groups have long criticized Pakistan’s blasphemy laws as too easily used to settle grudges or oppress religious minorities, such as the more than 4 million Christians that Operation World estimates out of Pakistan’s total population of 184.7 million. To date no one has been executed for blasphemy in Pakistan, as most are freed on appeal after suffering for years under appalling prison conditions. Vigilantes have killed at least 10 people accused of blasphemy, rights groups estimate.

Noreen was convicted under Section 295-C of the defamation statutes for alleged derogatory comments about Muhammad, which is punishable by death, though life imprisonment is also possible. Section 295-B makes willful desecration of the Quran or a use of its extract in a derogatory manner punishable with life imprisonment. Section 295-A of the defamation law prohibits injuring or defiling places of worship and “acts intended to outrage religious feelings of any class of citizens.” It is punishable by life imprisonment, which in Pakistan is 25 years.

Between 1986 and August 2009, at least 974 people have been charged with defiling the Quran or insulting Muhammad, according to the NCJP. Those charged included 479 Muslims, 340 Ahmadis, 119 Christians, 14 Hindus and 10 from other religions.

Johnson of Sharing Life Ministry, which is active in prisons and has been following Noreen’s case from the onset, said he was impressed by her continued faith.

“A week before the verdict, I went to visit Asia in jail,” he said. “I asked her what she was expecting. She told me that Jesus would rescue her from this fake case.”

The verdict was shocking in that no one was expecting a death sentence for a woman, he said. Masih agreed.

“Asia was hoping that the judge would free her and she would come home to be with us, but this conviction has dashed our hopes for now,” Masih said.

He said that since the sentencing, authorities have not allowed him or other members of their family to visit his wife.

“We don’t know yet how she is, but we trust the Lord,” he said. “Asia is suffering for Jesus, and He will not forsake her.”

ISTANBUL, March 27 (Compass Direct News) – Fearing that a court-ordered fine of two Turkish Christians here for “illegal collection of funds” would set a precedent crippling to churches, their lawyer plans to take the case to a European court.

Hakan Tastan and Turan Topal each paid the fine of 600 Turkish lira (US$360) to a civil court in the Beyoglu district of Istanbul yesterday. The verdict cannot be appealed within the Turkish legal system, but their lawyer said he is considering taking the case to the European Court of Human Rights.

The ruling refers to the men receiving church offerings without official permission from local civil authorities. Nearly all Protestant fellowships in Turkey are registered as associations, with very few having status as a recognized religious body, and a strict application of the law would limit the scope of churches collecting funds.

Although the punishment is a relatively small fine, their lawyer told Compass there is now a precedent that authorities could use to harass any church for collecting tithes and offerings.

“For now, this court decision is an individual decision, but we fear in the future this could be carried out against all churches,” said defense attorney Haydar Polat.

Umut Sahin, spokesman for the Alliance of Protestant Churches of Turkey, concurred that the case was worrisome for the country’s small Protestant community and could set a disturbing precedent to be against other congregations.

When originally charged, the two men were summoned to police headquarters just before church services by three plainclothes policemen waiting for Tastan at his church. Tastan and Topal were given a “penalty” sheet from security police that ordered each to pay the fine for breaking a civil law.

The court decision to fine them, enacted on Nov. 11, 2008 but not delivered until March 13, denied their request to drop the penalty. The two men claimed they were only collecting money from their co-religionists.

Judge Hakim Tastan ruled at the First Magistrate Court that the two men were guilty of violating section 29 of Civil Administrative Code 2860, which forbids the collection of money without official permission from local district authorities.

In light of the charge of “insulting Turkishness,” the two men believe the smaller accusation of collecting money illegally is merely part of a wider effort by the state to harass and discredit Turkish Christians.

“They are doing this to bother and intimidate us, possibly to pressure us to leave the country,” Tastan told Compass. “They have the intention to hinder church establishment and the spread of the gospel.”

Tastan has spoken publicly over his strong sense of pride in his Turkish identity and frustration with state institutions biased against religious minorities.

“This case is proof that Turkey’s legal system regarding human rights isn’t acting in a just and suitable way,” he said.

Difficult Circumstances

The civil court case was the second set of longstanding charges against the two men. The first involves Turkey’s notorious Article 301, a loosely-defined law that criminalizes insulting “the Turkish nation.”

On Feb. 24 a Silivri court received the go-ahead from the Ministry of Justice to try the men under Article 301. The crux of the first case – originally leveled against them in 2007 by ultranationalist lawyer Kemal Kerincsiz, now indicted in a national conspiracy to overthrow the government – focused on the two men’s missionary efforts as defaming Islam.

Due to lack of proof and no-shows by the prosecution team’s witnesses, the converts from Islam believe they will be acquitted in their next hearing on May 28.

Turkey has come under recent criticism over its handling of religious minority rights by a Council of Europe report, accusing the country of “wrong interpretation” of the Lausanne Treaty as a pretext for refusing to implement minority rights, according to the Hurriyet Daily News.

The 1923 treaty, penned between Turkey and European powers following the collapse of the Ottoman Empire, only recognizes Greeks, Jews and Armenians as minority populations in Turkey.

More troublesome, Turkey’s basis of rights for its non-Muslim minorities is built upon reciprocity with Greece’s treatment of its Muslim minorities. This basis pushes both nations to a “lowest-common denominator” understanding of minority rights, rather than a concept of universal freedoms, the report said.

ISTANBUL, January 12 (Compass Direct News) – A judge in Turkey sentenced a 19-year-old Muslim to four-and-a-half years in prison on Jan. 5 for stabbing a Catholic priest in the coastal city of Izmir in December 2007.

Ramazan Bay, then 17, had met with Father Adriano Franchini, a 65-year-old Italian and long-term resident of Turkey, after expressing an interest in Christianity following mass at St. Anthony church. During their conversation, Bay became irritated and pulled out a knife, stabbing the priest in the stomach.

Fr. Franchini was hospitalized but released the next day as his wounds were not critical.

Bay, originally from Balikesir 90 miles north of Izmir, reportedly said he was influenced by an episode of the TV serial drama “Kurtlar Vadisi” (“Valley of the Wolves”). The series caricatures Christian missionaries as political “infiltrators” who pay poor families to convert to Christianity.

“Valley of the Wolves” also played a role in a foiled attack on another Christian leader in December 2007. Murat Tabuk reportedly admitted under police interrogation that the popular ultra-nationalist show had inspired him to plan the murder of Antalya pastor Ramazan Arkan. The plan was thwarted, with the pastor receiving armed police protection and Antalya’s anti-terrorism police bureau ordering plainclothes guards to accompany him.

Together with 20 other Protestant church leaders, Arkan on Dec. 3, 2007 filed a formal complaint with the Istanbul State Prosecutor’s office protesting “Valley of the Wolves” for “presenting them as a terrorist group and broadcasting scenes making them an open target.”

The series has portrayed Christians as selling body parts, being involved in mafia activities and prostitution and working as enemies of society in order to spread the Christian faith.

“The result has been innumerable, direct threats, attacks against places of worship and eventually, the live slaughter of three innocent Christians in Malatya,” the complaint stated.

The Protestant leaders demanded that Show TV and the producers of “Valley of the Wolves” be prosecuted under sections 115, 214, 215, 216 and 288 of the Turkish penal code for spreading false information and inciting violence against Christians.

The past three years saw six separate attacks on priests working across the country, the most serious of which resulted in the death of Father Andreas Santoro in Trabzon. As with Fr. Franchini, many of the attacks were coupled with accusations of subversion and “proselytizing.”

Although a secular republic, Turkey has a strong nationalistic identity of which Islam is an integral part.

Television shows such as “Valley of the Wolves” may not be the norm, but the recent publication of a state high school textbook in which “missionary activity” is also characterized as destructive and dangerous has raised questions about Turkey’s commitment to addressing prejudice and discrimination.

“While there is a general attitude [of antipathy], I think that the state feeds into it and propagates it,” said a spokesperson for the Alliance of Protestant Churches of Turkey (TEK). “If the State took a more accepting and more tolerant attitude I think the general attitude would change too.”

At the end of 2007 TEK issued a summery of the human rights violations that their members had suffered that year. As part of a concluding appeal they urged the state to stop an “indoctrination campaign” aimed at vilifying the Christian community.

TEK will soon release its rights violations summery for 2008, and it is likely that a similar plea will be made.

“There is police protection, and they have caught some people,” the TEK spokesperson said. “There is an active part of the state trying to prevent things, but the way it is done very much depends on the situation and how at that moment the government is feeling as far as putting across a diplomatic and political statement. There is hypocrisy in it.”

A survey carried out in 2005 by the Pew Global Attitudes Project also suggested a distinctly negative attitude towards Christians among Turks, with 63 percent describing their view of Christians as “unfavorable,” the highest rate among countries surveyed.

Niyazi Oktem, professor of law at Bilgi University and president of a prominent inter-faith organization in Turkey called the Intercultural Dialogue Platform, said that while the government could do more to secure religious freedom, he would not characterize Turkish sentiment towards Christians as negative.

“I can say that general Turkish feeling towards the Christian religion is not hostile,” said Oktem. “There could be, of course, some exceptions, but this is also the case in Christian countries towards Islam.”